The "Battle Hymn of the Republic", also known as "Mine Eyes Have Seen the Glory" outside of the United States, is a lyric by the American writer Julia Ward Howe using the music from the song "John Brown's Body". Howe’s more famous lyrics were written in November 1861, and first published in The Atlantic Monthly in February 1862. The song links the judgment of the wicked at the end of the age (Old Testament, Isaiah 63; New Testament, Rev. 19) with the American Civil War. Since that time, it has become an extremely popular and well-known American patriotic song.

History

Oh! Brothers

The "Glory, Hallelujah" tune was a folk hymn developed in the oral hymn tradition of camp meetings in the southern United States and first documented in the early 1800s. In the first known version, "Canaan's Happy Shore", the text includes the verse "Oh! Brothers will you meet me (3×)/On Canaan's happy shore?"[1] and chorus "There we'll shout and give him glory (3×)/For glory is his own";[2] this developed into the familiar "Glory, glory, hallelujah" chorus by the 1850s. The tune and variants of these words spread across both the southern and northern United States.[3]

In 1890, George Kimball wrote his account of how the 2nd Infantry Battalion of the Massachusetts militia, known as the "Tiger" Battalion, collectively worked out the lyrics to "John Brown's Body". Kimball wrote:

We had a jovial Scotchman in the battalion, named John Brown. ... and as he happened to bear the identical name of the old hero of Harper's Ferry, he became at once the butt of his comrades. If he made his appearance a few minutes late among the working squad, or was a little tardy in falling into the company line, he was sure to be greeted with such expressions as "Come, old fellow, you ought to be at it if you are going to help us free the slaves," or, "This can't be John Brown—why, John Brown is dead." And then some wag would add, in a solemn, drawling tone, as if it were his purpose to give particular emphasis to the fact that John Brown was really, actually dead: "Yes, yes, poor old John Brown is dead; his body lies mouldering in the grave."[4]

According to Kimball, these sayings became by-words among the soldiers and, in a communal effort—similar in many ways to the spontaneous composition of camp meeting songs described above—were gradually put to the tune of "Say, Brothers":

Finally ditties composed of the most nonsensical, doggerel rhymes, setting for the fact that John Brown was dead and that his body was undergoing the process of decomposition, began to be sung to the music of the hymn above given. These ditties underwent various ramifications, until eventually the lines were reached,—

"He's gone to be a soldier in the army of the Lord,
His soul's marching on."

These lines seemed to give general satisfaction, the idea that Brown's soul was "marching on" receiving recognition at once as having a germ of inspiration in it. They were sung over and over again with a great deal of gusto, the "Glory hallelujah" chorus being always added.[4]

Some leaders of the battalion, feeling the words were coarse and irreverent, tried to urge the adoption of more fitting lyrics, but to no avail. The lyrics were soon prepared for publication by members of the battalion, together with publisher C. S. Hall. They selected and polished verses they felt appropriate, and may even have enlisted the services of a local poet to help polish and create verses.[5]

The official histories of the old First Artillery and of the 55th Artillery (1918) also record the Tiger Battalion's role in creating the John Brown Song, confirming the general thrust of Kimball's version with a few additional details.[6][7]

Creation of the "Battle Hymn"

Kimball's battalion was dispatched to Murray, Kentucky early in the Civil War, and Julia Ward Howe heard this song during a public review of the troops outside Washington D.C. on Upton Hill, Virginia. Rufus R. Dawes, then in command of Company "K" of the 6th Wisconsin Volunteer Infantry, stated in his memoirs that the man who started the singing was Sergeant John Ticknor of his company. Howe's companion at the review, The ReverendJames Freeman Clarke,[8] suggested to Howe that she write new words for the fighting men's song. Staying at the Willard Hotel in Washington on the night of November 18, 1861, Howe wrote the verses to the "Battle Hymn of the Republic".[9] Of the writing of the lyrics, Howe remembered:

I went to bed that night as usual, and slept, according to my wont, quite soundly. I awoke in the gray of the morning twilight; and as I lay waiting for the dawn, the long lines of the desired poem began to twine themselves in my mind. Having thought out all the stanzas, I said to myself, "I must get up and write these verses down, lest I fall asleep again and forget them." So, with a sudden effort, I sprang out of bed, and found in the dimness an old stump of a pen which I remembered to have used the day before. I scrawled the verses almost without looking at the paper.[10]

Howe's "Battle Hymn of the Republic" was first published on the front page of The Atlantic Monthly of February 1862. The sixth verse written by Howe, which is less commonly sung, was not published at that time. The song was also published as a broadside in 1863 by the Supervisory Committee for Recruiting Colored Regiments in Philadelphia.

Both "John Brown" and "Battle Hymn of the Republic" were published in Father Kemp's Old Folks Concert Tunes in 1874 and reprinted in 1889. Both songs had the same Chorus with an additional "Glory" in the second line: "Glory! Glory! Glory! Hallelujah!"[11]

Julia Ward Howe was the wife of Samuel Gridley Howe, the famed scholar in education of the blind. Samuel and Julia were also active leaders in anti-slavery politics and strong supporters of the Union. Samuel Howe was a member of the Secret Six, the group who funded John Brown's work.

Score

"Canaan's Happy Shore" has a verse and chorus of equal metrical length and both verse and chorus share an identical melody and rhythm. "John Brown's Body" has more syllables in its verse and uses a more rhythmically active variation of the "Canaan" melody to accommodate the additional words in the verse. In Howe's lyrics, the words of the verse are packed into a yet longer line, with even more syllables than "John Brown's Body". The verse still uses the same underlying melody as the refrain, but the addition of many dotted rhythms to the underlying melody allows for the more complex verse to fit the same melody as the comparatively short refrain.

Lyrics

First published version

Mine eyes have seen the glory of the coming of the Lord;
He is trampling out the vintage where the grapes of wrath are stored;
He hath loosed the fateful lightning of His terrible swift sword:His truth is marching on.

I have seen Him in the watch-fires of a hundred circling camps,
They have builded Him an altar in the evening dews and damps;
I can read His righteous sentence in the dim and flaring lamps:His day is marching on.

I have read a fiery gospel writ in burnished rows of steel:
"As ye deal with my contemners, so with you my grace shall deal";
Let the Hero, born of woman, crush the serpent with his heel,Since God is marching on.

He has sounded forth the trumpet that shall never call retreat;
He is sifting out the hearts of men before His judgment-seat;
Oh, be swift, my soul, to answer Him! Be jubilant, my feet!Our God is marching on.

In the beauty of the lilies[14]Christ was born across the sea,
With a glory in His bosom that transfigures you and me.
As He died to make men holy, let us die* to make men free,[15]While God is marching on.

* Many modern recordings of the Battle Hymn of the Republic use the lyric "As He died to make men holy, let us live to make men free" as opposed to the lyric originally written by Julia Ward Howe: "let us die to make men free".

Other versions

Howe's original manuscript differed slightly from the published version. Most significantly, it included a final verse:

He is coming like the glory of the morning on the wave,
He is Wisdom to the mighty, He is Succour to the brave,
So the world shall be His footstool, and the soul of Time His slave,Our God is marching on.

In association football

The refrain "Glory, glory, hallelujah!" has been adopted by a few teams from the United Kingdom. The earliest trace is to Hibernian, with Hector Nicol's release of the track "Glory, glory to the Hibees" in the 1950s. The use of the tune by Tottenham Hotspur can be traced to September 1961 during the 1961–62 European Cup. Their first opponents in the competition were the Polish side Górnik Zabrze, and the Polish press described the Spurs team as "no angels" due to their rough tackling. In the return leg at White Hart Lane, some fans then wore angel costumes at the match holding placards with slogans such as "Glory be to shining White Hart Lane", and the crowded started singing the refrain "Glory, glory, hallelujah" as Spurs beat the Poles 8–1, starting the tradition at Tottenham.[20] It was released as the B-side to "Ozzie's Dream" for the 1981 Cup Final. "Glory, Glory Leeds United" was a popularised chant during Leeds' 1970 FA Cup run, and since, Manchester United and South Sydney have also adopted the tune. As of 2014, the Sacramento Republic FC, which is a semi-professional team in Sacramento, California, has adopted the song and changing "Hallelujah" with "Sacramento", as well as changing "his truth is marching on" with "The Republic marches on". The tune is also used by the Green and White Army when following Northern Ireland, where the lyrics are changed to "We're Not Brazil, We're Northern Ireland".

Judy Garland performed this song on her weekly television show in December 1963. She originally wanted to do a dedication show for PresidentJohn F. Kennedy upon his assassination but CBS would not let her, so she performed the song without being able to mention his name.[22]

The lyrics of "The Battle Hymn of the Republic" appear in Dr. Martin Luther King, Jr.'s sermons and speeches, most notably in his speech "How Long, Not Long" from the steps of the Alabama State Capitol building on March 25, 1965, after the 3rd Selma March, and in his final sermon "I've Been to the Mountaintop", delivered in Memphis, Tennessee on the evening of April 3, 1968, the night before his assassination. In fact, the latter sermon, King's last public words, ends with the first lyrics of the "Battle Hymn": "Mine eyes have seen the glory of the coming of the Lord."

A racist version of "The Battle Hymn of the Republic" was also used in the film American History X as Seth Ryan, played by Ethan Suplee, was driving his van and singing along to his own lyrics while it was playing on the radio.[33] Similarly, Oh! What a Lovely War has a scene in which some soldiers make up their own lyrics.

In Australia, the most famous version of the song is used by the South Sydney Rabbitohs, an Australian rugby league club – "Glory Glory to South Sydney". The song mentions all the teams in the competition when the song was written, and says what Souths did to them when they played. Each verse ends with, "They wear the Red and Green".[35]

In Finland, the tune, sung with a fast tempo, is mainly known as the children's song "Pikku Matin auto", with the lyrics Pikku Matin autosta on kumi puhjennut, purukumilla paikkaamme sen ("the rubber [tyre] of little Matt's car has been punctured, we'll fix it with bubble gum".

The tune has been used as a marching song in the Finnish military with the words Kalle-Kustaan muori makaa hiljaa haudassaan, ja yli haudan me marssimme näin ("Carl Gustaf's hag lies silently in her grave, and we're marching over the grave like this").[39]

The popular folk dance "Gólya" ("Stork"), known in several Hungarian-speaking communities in Transylvania (Romania), as well as in Hungary proper, is set to the same tune. The same dance is found among the Csángós of Moldavia with a different tune, under the name "Hojna"; with the Moldavian melody generally considered original, and the "Battle Hymn" tune a later adaptation.[citation needed]

"Trois Milliards de Gens sur Terre" ("Three Billion People on the Earth") is a French language song with lyrics by Eddy Marnay that concern peace among the then 3 billion population of the earth. Singer Mireille Mathieu has covered this song several times, starting in 1982.[40][41][42]

The melody is used in the marching song of the Assam Regiment of the Indian Army: "Badlu Ram ka Badan", or "Badlu Ram's body", its chorus being "Shabash Hallelujah" instead of "Glory Hallelujah" The word "Shabash" in Hindusthani means "congratulations" or "well done".

See also

References

^The Battle Hymn of the Republic: A Biography of the Song That Marches On by John Stauffer and Benjamin Soskis. Oxford University Press, 6 June 2013. ISBN9780199339587. p. 21. Accessed via Google Books 1 June 2014

^"the beauty of the lilies" a possible allusion to Luke 12:27 – "Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these." (words of Jesus, in teaching on materialism)

^Uppo-Nalle (1991), Suomen kansallisfilmografia (2004), on ELONET, National Audiovisual Archive and the Finnish Board of Film Classification, "Archived copy". Archived from the original on 2014-09-14. Retrieved 2014-09-14.

Snyder, Edward D. "The Biblical Background of the 'Battle Hymn of the Republic,'" New England Quarterly (1951) 24#2 pp. 231-238 in JSTOR

Stauffer, John, and Benjamin Soskis, eds. The Battle Hymn of the Republic: A Biography of the Song That Marches On (Oxford University Press; 2013) ISBN978-0-19-933958-7. 380 pages; Traces the history of the melody and lyrics & shows how the hymn has been used on later occasions